Suchergebnisse

Abstract
Focusing on the interplay of religion and Utopia in Fredric Jameson's recent Archaeologies of the Future, I identify a tension: on the one hand, the content of religion has been superseded (although not its forms), yet, on the other, Jameson still wishes to make use of a hermeneutics of suspicion and recovery in which even the most retrograde material may be recuperated—religion included. So we find a clash underway in this work. Sometimes Jameson sidelines religion, as one would expect if religion was no longer relevant. At other times, he exercises his dialectical hermeneutics, particularly at two moments: first, a recovery, via Feuerbach, of the role of magic within fantasy literature; second, the partial treatment of apocalyptic, which comes very close to his own argument for Utopia as rupture. From here, I develop the dialectic of ideology and Utopia further by expanding Jameson's comments on the possibilities of medieval theology and the utopian role of religion (both Catholic and Protestant) in More's Utopia.

Der Artikel ist Teil einer Diskussionssektion, die sich mit den Überlegungen des Religionssoziologen Detlef Pollack zu Formen gesellschaftlicher Differenzierung in der Moderne auseinandersetzt. Er vertritt eine von Pollack und der älteren Soziologie abweichende Position, da er die typische soziologische Verlaufserzählung gesellschaftlicher Differenzierung z.B. nach Niklas Luhmann als Resultat veralteter historischer Fundamente sieht. Er schlägt vor, neu und ergebnisoffen nach Formen gesellschaftlicher Differenzierung im Mittelalter zu fragen. Eine knappe Diskussion soziologischer Ansätze ergibt, dass eine feldtheoretische Fundierung dabei für die historische Auseinandersetzung tragfähiger sein dürfte als eine systemtheoretische Fundierung.

Issues raised by the Tennessee court decision in Mozert v. Hawkins County Public Schools; scope of parental authority to teach or indoctrinate children about religious matters.

This article analyses the immediate and long term causes of the outbreak of religious violence between Muslims and Christians in Kaduna State, Nigeria, in 1987. The author argues that the crisis arose from the politicisation of religion in the regional contest for power. On the one hand is the issue of the rise of fundamentalist Christianity and Islam. On the other is the struggle for political power by the 'northern Oligarchy' within the north and against the south in which religion has become a means for forging new coalitions.

Amid melting glaciers, rising waters, and spreading droughts, Earth has ceased to tolerate our pretense of mastery over it. But how can we confront climate change when political crises keep exploding in the present? Noted ecotheologian and feminist philosopher of religion Catherine Keller reads the feedback loop of political and ecological depredation as secularized apocalypse. Carl Schmitt's political theology of the sovereign exception sheds light on present ideological warfare; racial, ethnic, economic, and sexual conflict; and hubristic anthropocentrism. If the politics of exceptionalism are theological in origin, she asks, should we not enlist the world's religious communities as part of the resistance?Keller calls for dissolving the opposition between the religious and the secular in favor of a broad planetary movement for social and ecological justice. When we are confronted by populist, authoritarian right wings founded on white male Christian supremacism, we can counter with a messianically charged, often unspoken theology of the now-moment, calling for a complex new public. Such a political theology of the earth activates the world's entangled populations, joined in solidarity and committed to revolutionary solutions to the entwined crises of the Anthropocene.